Telling Our Story

Telling Our Story

Rev. Amy B. Freedman
Channing Memorial Church
April 9, 2006

"Our true identity, who we are, why we are here, what sustains us, is in this story."
-Rachel Naomi Remen

I have a story to share this morning. It is the story of our true identity. It is the story of why we are here. It is a story about what sustains us as a religious community. It is a story of a legacy that has come to us as a gift from a source beyond ourselves. Each one of us through our presence here this morning is now a living breathing part of this story.

Even without a rational knowledge of the past there is an institutional memory- something in the wallboards that causes history to repeat itself; certain values, ideals and events that inform who we are and link us to those who came before. I believe that in order for us to move forward as a congregation and to contribute in meaningful ways in our community, it is important for us to know our story and to claim our identity as religious liberals.

This story stretches back much farther than the construction of this building. As you know, Newport has long been a place of religious freedom, an environment where the right of people to worship and express their beliefs has long been valued and upheld. The first pastor of the Newport Unitarian Church, Charles Brooks wrote: "in a region which had always been historically, as it was locally, open to so many liberalizing influences, --where the very air and sea and sky would seem to invite almost irresistibly to free thought, it might well have been expected that liberal views of Christianity would at an early period, have found a local habitation and name."

This congregation came into being in 1835; a time when many new churches were popping up in this area. Charles Briggs, the secretary of the American Unitarian Association in Boston, came to Newport in October of 1835, as the history reads, "to explore the field and see if the soil was ready for the planting of Unitarianism" . Father Briggs, as he was affectionately known, began testing the soil by holding a meeting in a Newport home. This was a truly modest start with only nine women at that first gathering, and one happened to be his wife! However, that small group reached out to people in Newport who they felt would be interested in this new faith. Father Briggs preached a series of six sermons at the State House. At first only thirty were in attendance but word spread until there were over 100 people crowding the Representatives' chambers. People were drawn to "the free and liberal faith of a Gospel of the living and loving God- the large and generous Gospel of free grace." This new doctrine was in direct contrast to the conservative doctrines of a stern God casting judgment on the depravity and sinfulness of humankind.

Only six days after Charles Briggs came to Newport, there was a move to organize a Unitarian society. A group gathered in the home of William Ellery, son of the signer of the Declaration of Independence and uncle of our own William Ellery Channing. That evening the group decided to seek pew subscriptions, to make arrangements for music, and to look into renting the old Hopkins Meeting House on Mill Street. It is noteworthy that music was provided for before any preaching. This is in keeping with the essential role music continues to play in the life of this community.

For those of you unfamiliar with pew subscriptions, it was a common practice at that time to rent pews. Families and individuals would buy the privilege of attending and would sit in their very own pew each Sunday as a way of supporting the church and securing a place as a member. The sale of subscriptions was so successful that instead of renting the Meeting House, enough funds were raised to actually buy the building. Now that's quite a story! Only three weeks after Charles Briggs came to Newport, a Unitarian society gathered for worship in their very own building.

It was not by pure chance that the soil was ready for the planting of Unitarianism. After all, William Ellery Channing was born in Newport and it was Channing's sermon on Unitarian Christianity that caused the spilt in Congregational churches between Trinitarians and Unitarians. More than that, Newport itself contributed to Channing's religious development. In fact, as a young boy his family worshipped at the Hopkins Meeting House, the very same building that later housed the newly formed Unitarian Church.

Channing's Unitarian theology developed in sharp contrast to the Calvinist doctrine of his childhood minister, Dr. Hopkins. However, it cannot be denied that young William was also deeply influenced by Hopkins. You see, even though Channing did not believe Hopkins' message of hellfire and brimstone, he was deeply touched by Hopkins' tireless preaching against the rum trade and the evils of slavery. Channing himself became an abolitionist and reformer. Channing's activism was born out of his faith in the essential goodness of humanity, the example of Jesus, and the capacity of each person to overcome sin and increase virtue. Through out his ministry he promoted the idea of "self-culture" or salvation by character, that each person has the capacity to nurture the seed of divinity within themselves and through the disciplines of freedom, reason, and tolerance become his or her best self.

Charles Brooks was the first pastor of the Unitarian Church in Newport. He was called right out of divinity school and stayed for his entire ministry of 37 years. William Ellery Channing offered the charge at Brooks' ordination. The charge at an ordination is the opportunity for a senior minister to offer some wisdom and guidance to a young colleague. Dr. Channing said to Brooks, "My brother, help men to see".

The Rev. Brooks took that message to heart. Like Channing, Brooks sought through out his ministry not to have the congregation follow him but to inspire their own religious thought and promote a direct experience of the sacred. Listen to a discourse given by Brooks after his retirement: "I have labored hard to impress upon you that the people must stir themselves up and lay hold of eternal life and not merely wait for the minister to stir them out of their stagnation and for the eternal life to come and take hold of them, that it takes the whole church to find out as well as live out , to preach as well as to practice the word of life; and that the hearers should be fellow-helpers to the truth."

Beginning in 1878, the Rev. M. K. Schermerhorn served as the minister of this congregation for four years. During that short period of time, he inspired the congregation and the entire Unitarian Association to build a monument to honor Channing in his birthplace. Through incredible vision and generosity, the congregation raised the funds and built this magnificent sanctuary in just three years. Unitarians from across the country and Europe sent contributions in support of the vision of a memorial to William Ellery Channing. The cornerstone bearing the words "Faith, Hope, Charity" was laid in 1880, the centennial of Channing's birth. The dates carved into the front of the church 1780-1880, pay tribute to this anniversary; 1780 being the date of Channing's birth in Newport. It is significant that this memorial bearing his name is not a cold edifice but houses a thriving Unitarian Universalist congregation.

Now that you know the story, take a look around this space. Consider the outpouring of support that arrived here from near and far. The construction of this building was indeed an act of faith, hope and charity. Not only were many people generous in giving money to create this Memorial, the architect donated the design, woodworkers and stonemasons offered their services at minimal cost, and even the stone out of which this sanctuary is constructed was a donation. The granite came from the estate of Channing's relatives in Lyme, Connecticut where he lived for a time as a young boy. So it is believed that young Channing may have climbed the very hillside that later became a quarry. As it was written in a local newspaper at the time of the church dedication, "Little could the boy have imagined that the rock on which he stood would one day be carried to his native place, to be raised into a noble memorial to his brilliant mind and beneficent life."

Not only do the granite walls have a story, but each stained glass window also has a story. They are very representative of this free faith as each one was a memorial donation. Actually, each window has several tales to tell. There is the story that the art depicts, the story behind each memorial donation, and the story of the artist who created it. The Victorian Society and other scholars enjoy visiting our sanctuary because in one church many different artists and styles are represented.

We often talk about the Sower Window because it is the central image of the worship space. This morning, I want to take a moment to tell you a story that is not often told. There is a window next to the lectern in honor of the Rev. Barnabas Bates, "Father of the Cheap Postage System in the United States". Those words are actually inscribed at the bottom of the window. Yes, you heard me correctly we have a window honoring "Cheap Postage". Now you know there must be an interesting story there! The window was given by his daughter and depicts his patron saint, Barnabas and the Virgin Mary which was the daughter's patron saint. Why "Father of Cheap Postage"? The Rev. Bates served as a Baptist minister who converted to Unitarianism and was a friend of Channing. Through out his life, Bates was determined to secure a standardized United States postage system like his native England. This was no mere stamp-collecting hobby. Barnabas Bates was the champion of the Cheap Postage Association as a matter of economic justice. He passionately wrote, held rallies, and advocated for a national system that would help in the free interchange of ideas, make postage accessible to all, and stimulate commerce. Bates succeeded in securing cheap land postage and was still campaigning on behalf of cheap overseas postage at the time of his death in 1853.

There are so many stories of people like you and me whose lives have been touched by this faith movement. We are connected to those who have gone before. All around us are symbols of the lives and aspirations of those people who helped organize, build, and live this faith into being. When I think of William Ellery Channing, Father Briggs, Charles Brooks, Martin Schermerhorn, Barnabas Bates, and all the other people known and unknown who made it possible for us to gather here today, I am truly humbled. Our lives are short and we are passing through. Hopefully, our lives will leave this world a little better for the generation that follows.

The cornerstone laid in 1880 reads, "Faith, Hope, Charity". Those lines are found several places in Christian scripture, and also in two windows of this church- the Belcher Window and another in the front entryway.

Today we do not have positive associations with the word "Charity". Like "charity case", it suggests giving to someone less fortunate out of pity or a feeling of being superior to the person in need. These days, those lines are usually translated "Faith, Hope, Love", but it's a different kind of love than romance or devotion. The Greek word that is translated into English as "Charity" or "Love" is actually "agape". Agape is a generous kind of love that seeks to give rather than receive. The concept of Christian charity is based on the idea that God's love, love of God, and love of neighbor are all connected. "Faith, hope, and love abide, these three; and the greatest of these is love."

The desire for the welfare of another is upheld as a virtue by the world's religions. In his visit to Salve Regina University, the Dalai Lama spoke of awakening compassion. William Ellery Channing spoke of humanity's likeness to God. Through acts of benevolence, by desiring another's well-being, each one of us can participate in divine life. So, although donating money always helps those in need, as a religious community and as individuals we seek ways to act in love. Being of service helps other people but it also transforms us and lifts our own spirits through generous love. This takes a personal commitment and the support of like-minded people to help us lead lives of compassion, to grow into more generous people, and to work together to transform the world into a more just and loving place.

I am inspired by the men and women who have gone before. I am even more inspired by the living men, women, and children who make up this community. Together through our programs, service, and witness, we can demonstrate that the holy continues to breathe through our lives and continues to take shape through our acts of love. Together so much is possible.